Bishop Barron is a heretic. He doesn't even try to hide it anymore.
He says that an atheist can be saved , as an atheist.
No an atheist nor a Jew can be saved where they are they need to accept Jesus and Baptism.
Lets us re-post
Vatican II and EENS
Many use Vatican II to say that non-Catholics can be saved. When we say non-Catholics we will limited it for now for the sake of argument to the non-sacramentally-baptized and/or without explicit Faith in Jesus as Lord and Savior.
Let us look at the full paragraph of Vatican II :
[In the footnote of this section of Vatican II, in paper book form, the letter concerning Father Feeney is appended (Protocol Letter 122/49), but minus the phrase which treats of "implicit" desire's acceptability before God. Abbot Jerome Theisen, O.S.B., in his book, The Ultimate Church and the Promise of Salvation, comments on this deletion in the text: "The suppression of the votum implicitum is probably due to disenchantment with the term, especially since it was used indiscriminately to describe the situation of both separated Christians and the "unevangelized" in their diverse relations to the Roman Catholic Church." Furthermore, this "footnote" did not appear in the Relationes --- the reports which accompanied the official schemata. Evidently, it was added later by a peritus. Our consciences is not bound to a footnote that is not even part of the actual Constitution --- a footnote, btw, that also does not even contain the objectionable phrase which strict EENSers had as their main problem. (We are indebted to the scholarly research of Brother Thomas Mary Sennott. whose unpublished manuscript, "The Father Feeney Case", contains this revealing information.)]
Vatican II; Lumen Gentium 16:
“Finally, those who have not yet received the Gospel are related in various ways to the people of God.(18*) In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh.(125) On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues.(126); But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Mohamedans, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind. Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things,(127) and as Saviour wills that all men be saved.(128) Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience.(19*) Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel.(20*) She knows that it is given by Him who enlightens all men so that they may finally have life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator.(129) Or some there are who, living and dying in this world without God, are exposed to final despair. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, "Preach the Gospel to every creature",(130) the Church fosters the missions with care and attention.”
Draw your attention to the above quote:
"Whatever truth is found among them is looked upon by the Church as a preparation for the Gospel." Notice it says a preparation for the Gospel.
So, a person of good will involved in invincible ignorance can indeed be saved, but not where he is. The Council continues:
[it is to such persons that the Church] "...to promote the glory of God and procure the salvation of all such men... painstakingly fosters her missionary work."
So the Council is saying that these people outside the Church receive graces (Actual Grace aka Helping Grace)to follow these inspirations to the Church. They need to hear the Gospel that is why the Church works so hard at evangelization and procure their salvation!
"...we have to admit...that the testimony of the Fathers, with regard to the possibility of salvation for someone outside the Church, is very weak. Certainly even the ancient Church knew that the grace of God can be found also outside the Church and even before Faith. But the view that such divine grace can lead man to his final salvation without leading him first into the visible Church, is something, at any rate, which met with very little approval in the ancient Church.
For, with reference to the optimistic views on the salvation of catechumens as found in many of the Fathers, it must be noted that such a candidate for baptism was regarded in some sense or other as already 'Christianus', and also that certain Fathers, such as Gregory Nazianzen and Gregory of Nyssa deny altogether the justifying power of love or of the desire for baptism.
Hence it will be impossible to speak of a consensus dogmaticus in the early Church regarding the possibility of salvation for the non-baptized, and especially for someone who is not even a catechumen. In fact, even St. Augustine, in his last (anti-pelagian) period, no longer maintained the possibility of a baptism by desire. "(Rahner, Karl, Theological Investigations, Volume II, Man in the Church, Translated by Karl H. Kruger, pp.40,41, 57 Or. 40, 23 (PG 36, 3890), 58 'Sermo contra dilationem Baptismi' (PG 46, 424), 59 Cf. Fr. Hoffmann, Der Kirchenbegriff des hl. Augustinus (Munich 1933), pp.221 sqq., 381 sqq., 464 sqq., New York, The Seabury Press, 1975.)
Is Vatican II saying in the quotes above that there is salvation outside the Church? No, because that would be a heresy. This teaching in Vatican II must be understood in continuity of all the Church teachings something like this:
' yes, all of human history is part of God's plan, which may allow people to fall into sin and infidelity even though sin is not God's active Will he allows it and it is part of His world plan of salvation. God will save those outside the Church by their response to Actual Graces which He sends them, which leads them to the Sacrament of Baptism and membership in the Catholic Church.'
Vatican II states:
"Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience. Nor does Divine Providence deny the helps necessary for salvation (Actual Grace) to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace (Actual Grace) strive to live a good life.""
In other words:
' Those of good will by doing the best they can, with God's Providence, and by their response to the Actual Graces He sends, will be lead to join his Church.'
So even though someone is not a Catholic we should treat all of them with respect and love because they are made in the image of God and God loves them and ALL have the potential by God Providence of entering the Church before they die, either by inspiration or receiving an Angel (Acts 10:4) or a teacher to them.(Acts 8: 26) so they may receive the Sacrament of Baptism, thus entering the Church'
Remember Sanctifying Grace is not possible for those outside the Church:
"Pope Pius XII MYSTICI CORPORIS CHRISTI--"On the Mystical Body of Christ," 1943; #57:"Finally, while by His grace He provides for the continual growth of the Church, He [ the Holy Spirit] yet refuses to dwell through sanctifying grace in those members that are wholly severed from the Body."
And only the Baptized are members of the Church:
Pope Pius XII, Mystici Corporis, 1943; # 22:
“Actually only those are to be numbered among the members of the Church who have received the laver of regeneration ( i.e. Sacrament of Baptism) and profess the true faith.”
And the Council of Trent agrees that only the Baptized are members:
Pope Julius III, Council of Trent, on the Sacraments of Baptism and Penance, Sess. 14, Chap.II:"The Church exercises judgment on no one who has not previously entered it by the gate of baptism. For what have I to do with those who are without (1 Cor. 5:12), says the Apostle. It is otherwise with those of the household of the faith, whom Christ the Lord by the laver of baptism has once made ‘members of his own body’ "
The Catechism, under a topic heading, The Necessity of Baptism, teaches the following:
#1257-"The Lord himself affirms that Baptism is necessary for salvation.59 He also commands his disciples to proclaim the Gospel to all nations and to baptize them.60 Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.61 The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit."God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments."
The Catechism is honest enough by saying:"The Church does not know of any means other than Baptism that assures entry into eternal beatitude." This is a fact. Our Lord himself affirms that Baptism is necessary for salvation(John 3:3-5). He also commands his disciples to proclaim the Gospel to all nations and to baptize them (Mark 16:15,16.). Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and for those who have not heard it--both.
"God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments." This mysterious line has no footnote or explanation it comes out of nowhere.
This sentence is a novelty, never before taught by the Church. Was it us who said Baptism was necessary or Jesus?
This sentence contradicts the Council of Trent's session #7, on Baptism, Canon V: "If anyone saith that Baptism is optional, that is, not necessary unto salvation, let him be anathema."
Secondly, it infers that Christ deceived us when He said, "Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God." By this clear, unequivocal statement, Our Lord not only bound salvation to the Sacrament of Baptism, but He also bound Himself to the same Sacrament. Does he deceive us?(also see:Watering Down Water-- John 3:5)
Those who seek exceptions are determined to make salvation easily available to all men, but it comes at the cost of nullifying the necessity of the Church. They ignore the Providence of God. He has proven willingness to provide a teacher and the Sacrament for every man of good-will who needs it, as demonstrated in the cases of Cornelius the Centurion an Angel (Acts 10:4), the Eunuch of Candace a teacher to them.(Acts 8: 26), and Saul of Tarsus-- all related in the Acts of the Apostles.
#1258 "The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death ... This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament."
#1259 "For catechumens who die before their Baptism, their explicit desire to receive it ... assures them the salvation that they were not able to receive through the sacrament."
Here we have the closely related "Baptism of Desire" and "Baptism of Blood" theories, favored by Liberals because they provide the opening needed to deny the dogma Extra Ecclesiam Nulla Salus. Both are questionable. (see BoD/BoB) Because the innermost thoughts and attitudes of men are known only to God, His response in each case must also be known only to Him. This has to be the reason why the Church despite the catechism's gratuitous "firm conviction" has never seen fit to define either theory as a matter of faith. It is a theological opinion not an infallible teaching. It is not accepted by the majority of Church Fathers or the Council of Florence:
Pope Eugene IV, Council of Florence, the Bull Cantate Domino, 1441 (Denz. 714):
"No one, let his almsgiving be as great as it may, no one, even if he pour out his blood for the Name of Christ, can be saved, unless he remain within the bosom and the unity of the Catholic Church.”
[the word "remain" could also have been translated "abide" which is closer to the real meaning]
So there is good reasons to remain skeptical about these theories.
God has not informed us of His response in these matters. Therefore, we must believe and act only according to what we do know, with certainty. He has taught us dogmatically through His Church the necessity of Baptism:
The Council of Trent;SESSION THE SEVENTH,Canons on Baptism:
CANON II.-If any one saith, that true and natural water is not of necessity for baptism, and, on that account, wrests, to some sort of metaphor, those words of our Lord Jesus Christ; Unless a man be born again of water and the Holy Ghost; let him be anathema.
CANON V.-If any one saith, that baptism is free, that is, not necessary unto salvation; let him be anathema.
Any theorizing beyond certain teachings, is wrong, for we are then probing into the unrevealed realm of God's Providence and Mercy, much like the predestination controversy. That being said we are sure, absolutely sure, that membership in the Catholic Church is necessary for salvation.
Fr. William Jurgens a conservative who supports "Baptism of Desire," agrees with Rahner that explicit membership by baptism was the unanimous agreement of the Fathers and seems a little confused as to why the excuse for ignorance was missing, but he honestly states:
“If there were not a constant tradition in the Fathers that the Gospel message of ‘Unless a man be born again of water and the Holy Ghost he cannot enter into the kingdom of God’ is to be taken absolutely, it would be easy to say that Our Savior simply did not see fit to mention the obvious exceptions of invincible ignorance and physical impossibility. But the tradition in fact is there; and it is likely enough to be found so constant as to constitute revelation.”---- Fr. William Jurgens (A major researcher of the Father's of the Church)-- "The Faith of the Early Fathers", Vol. 3, pp. 14-15 footnote 31.
So two theologians one an arch-liberal and the other "orthodox" conservative Catholic seem to agree the sacrament of Baptism and Church membership was considered absolute by the Church Fathers.
Another thing is that the Church has always required orthodox faith for membership and salvation:
Pope Paul VI, Second Vatican Council, AD GENTES---ON THE MISSION ACTIVITY OF THE CHURCH, # 7:
"Therefore though God in ways known to Himself can lead those inculpably ignorant of the Gospel to find that faith without which it is impossible to please Him (Heb. 11:6), yet a necessity lies upon the Church (1 Cor. 9:16), and at the same time a sacred duty, to preach the Gospel. And hence missionary activity today as always retains its power and necessity."
So Vatican II, says that without Faith it is impossible to please him. Does this sound like what we usually hear about the invincibly ignorant? Is it any kind of Faith like New Agers use the word, or a concrete creed? According to scripture and tradition it is a concrete creed of all that Jesus taught.
The Athanasian Creed states:
Pope Leo XII, Ubi Primum #14. May 5, 1824:
“It is impossible for the most true God, who is Truth itself, the best, the wisest Provider, and the Rewarder of good men, to approve all sects who profess false teachings which are often inconsistent with one another and contradictory, and to confer eternal rewards on their members… by divine faith we hold one Lord, one faith, one baptism… This is why we profess that there is no salvation outside the Church.”
Pope Gregory XVI, Mirari Vos #13. Aug. 15, 1832:
“With the admonition of the apostle, that ‘there is one God, one faith, one baptism’ (Eph. 4:5), may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever. They should consider the testimony of Christ Himself that ‘those who are not with Christ are against Him,’ (Lk. 11:23) and that they disperse unhappily who do not gather with Him. Therefore, ‘without a doubt, they will perish forever, unless they hold the Catholic faith whole and inviolate (Athanasian Creed)."
Pope Gregory XVI, Summo Iugiter Studio, 1832:
#5."You know how zealously Our predecessors taught that very article of faith which these dare to deny, namely the necessity of the Catholic faith and of unity for salvation. The words of that celebrated disciple of the apostles, martyred St. Ignatius, in his letter to the Philadelphians are relevant to this matter: "Be not deceived, my brother; if anyone follows a schismatic, he will not attain the inheritance of the kingdom of God." Moreover, St. Augustine and the other African bishops who met in the Council of Cirta in the year 412 explained the same thing at greater length: "Whoever has separated himself from the Catholic Church, no matter how laudably he lives, will not have eternal life, but has earned the anger of God because of this one crime: that he abandoned his union with Christ."
Let us give the last word to this same pope and encyclical of happy memory. He shows that there was already a movement to destroy the belief in the dogma "no salvation outside the Church" that he felt compelled by passion to defend this dogma:
Pope Gregory XVI, Summo Iugiter Studio, May 27, 1832,#2, on no salvation outside the Church:
“Finally some of these misguided people attempt to persuade themselves and others that men are not saved only in the Catholic religion, but that even heretics may attain eternal life… You know how zealously Our predecessors taught that article of faith which these dare to deny, namely the necessity of the Catholic faith and of unity for salvation…
Omitting other appropriate passages which are almost numberless in the writings of the Fathers, We shall praise St. Gregory the Great who expressly testifies that THIS IS INDEED THE TEACHING OF THE CATHOLIC CHURCH. He says: ‘The holy universal Church teaches that it is not possible to worship God truly except in her and asserts that all who are outside of her will not be saved.’ Official acts of the Church proclaim the same dogma. Thus, in the decree on faith which Innocent III published with the synod of Lateran IV, these things are written: ‘There is one universal Church of all the faithful outside of which no one is saved.’
Finally the same dogma is also expressly mentioned in the profession of faith proposed by the Apostolic See, not only that which all Latin churches use, but also that which… other Eastern Catholics use. We did not mention these selected testimonies because We thought you were ignorant of that article of faith and in need of Our instruction. Far be it from Us to have such an absurd and insulting suspicion about you.But We are so concerned about this serious and well known dogma, which has been attacked with such remarkable audacity, that We could not restrain Our pen from reinforcing this truth with many testimonies.”
Let us look at the full paragraph of Vatican II :
[In the footnote of this section of Vatican II, in paper book form, the letter concerning Father Feeney is appended (Protocol Letter 122/49), but minus the phrase which treats of "implicit" desire's acceptability before God. Abbot Jerome Theisen, O.S.B., in his book, The Ultimate Church and the Promise of Salvation, comments on this deletion in the text: "The suppression of the votum implicitum is probably due to disenchantment with the term, especially since it was used indiscriminately to describe the situation of both separated Christians and the "unevangelized" in their diverse relations to the Roman Catholic Church." Furthermore, this "footnote" did not appear in the Relationes --- the reports which accompanied the official schemata. Evidently, it was added later by a peritus. Our consciences is not bound to a footnote that is not even part of the actual Constitution --- a footnote, btw, that also does not even contain the objectionable phrase which strict EENSers had as their main problem. (We are indebted to the scholarly research of Brother Thomas Mary Sennott. whose unpublished manuscript, "The Father Feeney Case", contains this revealing information.)]
Vatican II; Lumen Gentium 16:
“Finally, those who have not yet received the Gospel are related in various ways to the people of God.(18*) In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh.(125) On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues.(126); But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Mohamedans, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind. Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things,(127) and as Saviour wills that all men be saved.(128) Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience.(19*) Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel.(20*) She knows that it is given by Him who enlightens all men so that they may finally have life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator.(129) Or some there are who, living and dying in this world without God, are exposed to final despair. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, "Preach the Gospel to every creature",(130) the Church fosters the missions with care and attention.”
Draw your attention to the above quote:
"Whatever truth is found among them is looked upon by the Church as a preparation for the Gospel." Notice it says a preparation for the Gospel.
So, a person of good will involved in invincible ignorance can indeed be saved, but not where he is. The Council continues:
[it is to such persons that the Church] "...to promote the glory of God and procure the salvation of all such men... painstakingly fosters her missionary work."
So the Council is saying that these people outside the Church receive graces (Actual Grace aka Helping Grace)to follow these inspirations to the Church. They need to hear the Gospel that is why the Church works so hard at evangelization and procure their salvation!
To understand it otherwise would be to go
against the WHOLE continuity of the Faith. Even the arch-liberal Fr.
Karl Rahner, S.J. is honest enough to admit this:
"...we have to admit...that the testimony of the Fathers, with regard to the possibility of salvation for someone outside the Church, is very weak. Certainly even the ancient Church knew that the grace of God can be found also outside the Church and even before Faith. But the view that such divine grace can lead man to his final salvation without leading him first into the visible Church, is something, at any rate, which met with very little approval in the ancient Church.
For, with reference to the optimistic views on the salvation of catechumens as found in many of the Fathers, it must be noted that such a candidate for baptism was regarded in some sense or other as already 'Christianus', and also that certain Fathers, such as Gregory Nazianzen and Gregory of Nyssa deny altogether the justifying power of love or of the desire for baptism.
Hence it will be impossible to speak of a consensus dogmaticus in the early Church regarding the possibility of salvation for the non-baptized, and especially for someone who is not even a catechumen. In fact, even St. Augustine, in his last (anti-pelagian) period, no longer maintained the possibility of a baptism by desire. "(Rahner, Karl, Theological Investigations, Volume II, Man in the Church, Translated by Karl H. Kruger, pp.40,41, 57 Or. 40, 23 (PG 36, 3890), 58 'Sermo contra dilationem Baptismi' (PG 46, 424), 59 Cf. Fr. Hoffmann, Der Kirchenbegriff des hl. Augustinus (Munich 1933), pp.221 sqq., 381 sqq., 464 sqq., New York, The Seabury Press, 1975.)
Is Vatican II saying in the quotes above that there is salvation outside the Church? No, because that would be a heresy. This teaching in Vatican II must be understood in continuity of all the Church teachings something like this:
' yes, all of human history is part of God's plan, which may allow people to fall into sin and infidelity even though sin is not God's active Will he allows it and it is part of His world plan of salvation. God will save those outside the Church by their response to Actual Graces which He sends them, which leads them to the Sacrament of Baptism and membership in the Catholic Church.'
Vatican II states:
"Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience. Nor does Divine Providence deny the helps necessary for salvation (Actual Grace) to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace (Actual Grace) strive to live a good life.""
In other words:
' Those of good will by doing the best they can, with God's Providence, and by their response to the Actual Graces He sends, will be lead to join his Church.'
So even though someone is not a Catholic we should treat all of them with respect and love because they are made in the image of God and God loves them and ALL have the potential by God Providence of entering the Church before they die, either by inspiration or receiving an Angel (Acts 10:4) or a teacher to them.(Acts 8: 26) so they may receive the Sacrament of Baptism, thus entering the Church'
Remember Sanctifying Grace is not possible for those outside the Church:
"Pope Pius XII MYSTICI CORPORIS CHRISTI--"On the Mystical Body of Christ," 1943; #57:"Finally, while by His grace He provides for the continual growth of the Church, He [ the Holy Spirit] yet refuses to dwell through sanctifying grace in those members that are wholly severed from the Body."
And only the Baptized are members of the Church:
Pope Pius XII, Mystici Corporis, 1943; # 22:
“Actually only those are to be numbered among the members of the Church who have received the laver of regeneration ( i.e. Sacrament of Baptism) and profess the true faith.”
And the Council of Trent agrees that only the Baptized are members:
Pope Julius III, Council of Trent, on the Sacraments of Baptism and Penance, Sess. 14, Chap.II:"The Church exercises judgment on no one who has not previously entered it by the gate of baptism. For what have I to do with those who are without (1 Cor. 5:12), says the Apostle. It is otherwise with those of the household of the faith, whom Christ the Lord by the laver of baptism has once made ‘members of his own body’ "
The Catechism, under a topic heading, The Necessity of Baptism, teaches the following:
#1257-"The Lord himself affirms that Baptism is necessary for salvation.59 He also commands his disciples to proclaim the Gospel to all nations and to baptize them.60 Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.61 The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit."God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments."
The Catechism is honest enough by saying:"The Church does not know of any means other than Baptism that assures entry into eternal beatitude." This is a fact. Our Lord himself affirms that Baptism is necessary for salvation(John 3:3-5). He also commands his disciples to proclaim the Gospel to all nations and to baptize them (Mark 16:15,16.). Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and for those who have not heard it--both.
"God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments." This mysterious line has no footnote or explanation it comes out of nowhere.
This sentence is a novelty, never before taught by the Church. Was it us who said Baptism was necessary or Jesus?
This sentence contradicts the Council of Trent's session #7, on Baptism, Canon V: "If anyone saith that Baptism is optional, that is, not necessary unto salvation, let him be anathema."
Secondly, it infers that Christ deceived us when He said, "Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God." By this clear, unequivocal statement, Our Lord not only bound salvation to the Sacrament of Baptism, but He also bound Himself to the same Sacrament. Does he deceive us?(also see:Watering Down Water-- John 3:5)
Those who seek exceptions are determined to make salvation easily available to all men, but it comes at the cost of nullifying the necessity of the Church. They ignore the Providence of God. He has proven willingness to provide a teacher and the Sacrament for every man of good-will who needs it, as demonstrated in the cases of Cornelius the Centurion an Angel (Acts 10:4), the Eunuch of Candace a teacher to them.(Acts 8: 26), and Saul of Tarsus-- all related in the Acts of the Apostles.
#1258 "The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death ... This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament."
#1259 "For catechumens who die before their Baptism, their explicit desire to receive it ... assures them the salvation that they were not able to receive through the sacrament."
Here we have the closely related "Baptism of Desire" and "Baptism of Blood" theories, favored by Liberals because they provide the opening needed to deny the dogma Extra Ecclesiam Nulla Salus. Both are questionable. (see BoD/BoB) Because the innermost thoughts and attitudes of men are known only to God, His response in each case must also be known only to Him. This has to be the reason why the Church despite the catechism's gratuitous "firm conviction" has never seen fit to define either theory as a matter of faith. It is a theological opinion not an infallible teaching. It is not accepted by the majority of Church Fathers or the Council of Florence:
Pope Eugene IV, Council of Florence, the Bull Cantate Domino, 1441 (Denz. 714):
"No one, let his almsgiving be as great as it may, no one, even if he pour out his blood for the Name of Christ, can be saved, unless he remain within the bosom and the unity of the Catholic Church.”
[the word "remain" could also have been translated "abide" which is closer to the real meaning]
So there is good reasons to remain skeptical about these theories.
God has not informed us of His response in these matters. Therefore, we must believe and act only according to what we do know, with certainty. He has taught us dogmatically through His Church the necessity of Baptism:
The Council of Trent;SESSION THE SEVENTH,Canons on Baptism:
CANON II.-If any one saith, that true and natural water is not of necessity for baptism, and, on that account, wrests, to some sort of metaphor, those words of our Lord Jesus Christ; Unless a man be born again of water and the Holy Ghost; let him be anathema.
CANON V.-If any one saith, that baptism is free, that is, not necessary unto salvation; let him be anathema.
Any theorizing beyond certain teachings, is wrong, for we are then probing into the unrevealed realm of God's Providence and Mercy, much like the predestination controversy. That being said we are sure, absolutely sure, that membership in the Catholic Church is necessary for salvation.
Fr. William Jurgens a conservative who supports "Baptism of Desire," agrees with Rahner that explicit membership by baptism was the unanimous agreement of the Fathers and seems a little confused as to why the excuse for ignorance was missing, but he honestly states:
“If there were not a constant tradition in the Fathers that the Gospel message of ‘Unless a man be born again of water and the Holy Ghost he cannot enter into the kingdom of God’ is to be taken absolutely, it would be easy to say that Our Savior simply did not see fit to mention the obvious exceptions of invincible ignorance and physical impossibility. But the tradition in fact is there; and it is likely enough to be found so constant as to constitute revelation.”---- Fr. William Jurgens (A major researcher of the Father's of the Church)-- "The Faith of the Early Fathers", Vol. 3, pp. 14-15 footnote 31.
So two theologians one an arch-liberal and the other "orthodox" conservative Catholic seem to agree the sacrament of Baptism and Church membership was considered absolute by the Church Fathers.
Another thing is that the Church has always required orthodox faith for membership and salvation:
Pope Paul VI, Second Vatican Council, AD GENTES---ON THE MISSION ACTIVITY OF THE CHURCH, # 7:
"Therefore though God in ways known to Himself can lead those inculpably ignorant of the Gospel to find that faith without which it is impossible to please Him (Heb. 11:6), yet a necessity lies upon the Church (1 Cor. 9:16), and at the same time a sacred duty, to preach the Gospel. And hence missionary activity today as always retains its power and necessity."
So Vatican II, says that without Faith it is impossible to please him. Does this sound like what we usually hear about the invincibly ignorant? Is it any kind of Faith like New Agers use the word, or a concrete creed? According to scripture and tradition it is a concrete creed of all that Jesus taught.
The Athanasian Creed states:
"Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith..."
Pope Leo XII, Ubi Primum #14. May 5, 1824:
“It is impossible for the most true God, who is Truth itself, the best, the wisest Provider, and the Rewarder of good men, to approve all sects who profess false teachings which are often inconsistent with one another and contradictory, and to confer eternal rewards on their members… by divine faith we hold one Lord, one faith, one baptism… This is why we profess that there is no salvation outside the Church.”
Pope Gregory XVI, Mirari Vos #13. Aug. 15, 1832:
“With the admonition of the apostle, that ‘there is one God, one faith, one baptism’ (Eph. 4:5), may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever. They should consider the testimony of Christ Himself that ‘those who are not with Christ are against Him,’ (Lk. 11:23) and that they disperse unhappily who do not gather with Him. Therefore, ‘without a doubt, they will perish forever, unless they hold the Catholic faith whole and inviolate (Athanasian Creed)."
Pope Gregory XVI, Summo Iugiter Studio, 1832:
#5."You know how zealously Our predecessors taught that very article of faith which these dare to deny, namely the necessity of the Catholic faith and of unity for salvation. The words of that celebrated disciple of the apostles, martyred St. Ignatius, in his letter to the Philadelphians are relevant to this matter: "Be not deceived, my brother; if anyone follows a schismatic, he will not attain the inheritance of the kingdom of God." Moreover, St. Augustine and the other African bishops who met in the Council of Cirta in the year 412 explained the same thing at greater length: "Whoever has separated himself from the Catholic Church, no matter how laudably he lives, will not have eternal life, but has earned the anger of God because of this one crime: that he abandoned his union with Christ."
Let us give the last word to this same pope and encyclical of happy memory. He shows that there was already a movement to destroy the belief in the dogma "no salvation outside the Church" that he felt compelled by passion to defend this dogma:
Pope Gregory XVI, Summo Iugiter Studio, May 27, 1832,#2, on no salvation outside the Church:
“Finally some of these misguided people attempt to persuade themselves and others that men are not saved only in the Catholic religion, but that even heretics may attain eternal life… You know how zealously Our predecessors taught that article of faith which these dare to deny, namely the necessity of the Catholic faith and of unity for salvation…
Omitting other appropriate passages which are almost numberless in the writings of the Fathers, We shall praise St. Gregory the Great who expressly testifies that THIS IS INDEED THE TEACHING OF THE CATHOLIC CHURCH. He says: ‘The holy universal Church teaches that it is not possible to worship God truly except in her and asserts that all who are outside of her will not be saved.’ Official acts of the Church proclaim the same dogma. Thus, in the decree on faith which Innocent III published with the synod of Lateran IV, these things are written: ‘There is one universal Church of all the faithful outside of which no one is saved.’
Finally the same dogma is also expressly mentioned in the profession of faith proposed by the Apostolic See, not only that which all Latin churches use, but also that which… other Eastern Catholics use. We did not mention these selected testimonies because We thought you were ignorant of that article of faith and in need of Our instruction. Far be it from Us to have such an absurd and insulting suspicion about you.But We are so concerned about this serious and well known dogma, which has been attacked with such remarkable audacity, that We could not restrain Our pen from reinforcing this truth with many testimonies.”
